妙法蓮華經 T09n0262_001

No. 262 [Nos. 263, 264]

妙法蓮華經卷第一

後秦龜茲國三藏法師鳩摩羅什奉　詔譯

序品第一

如是我聞：

Thus have I heard:

一時，佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉舍利弗、大目揵連、摩訶迦旃延、阿[少/兔]樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅。如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波闍波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，於諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到於彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。

Once the Buddha was staying in the city of Rājagṛha, on the mountain called Gṛdhrakūṭa, together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline. Their names were Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvakāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāṃpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇamaitrāyaṇīputra, Subhūti, Ānanda, and Rāhula. All of them were great arhats, known to the assembly. There were in addition two thousand others, both those who had more to learn and those who did not. The nun Mahāprajāpatī was there, together with her six thousand attendants; and also the nun Yaśodharā, Rāhula’s mother, together with her attendants. There were also eighty thousand bodhisattva mahāsattvas, all of whom were irreversible from anuttarā samyak-saṃbodhi. They had obtained the dhāraṇīs, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, Nityodyukta, Anikṣiptadhura, Ratnapāni, Bhaiṣajyarāja, Pradānaśūra, Ratnacandra, Candraprabha, Pūrṇacandra, Mahāvikramin, Anantavikramin, Trailokyavikrama, Bhadrapāla, Maitreya, Ratnākara, and Susāthavāha. There were altogether eighty thousand such bodhisattva mahāsattvas.

爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

At that time Śakra, king of the devas, was also there, attended by twenty thousand devaputras. Candra, Samantagandha, and Ratnaprabha, and the great devas of the four quarters were there, together with a retinue of ten thousand devaputras. The devaputras Īśvara and Maheśvara were there, attended by thirty thousand devaputras. Brahma, the lord of the sahā world, as well as the great Brahma Śikhin and the great Brahma Jyotiṣprabha were there, together with a retinue of twelve thousand devaputras. The eight nāga kings—namely, Nanda, Upananda, Sāgara, Vāsukin, Takṣaka, Anavatapta, Manasvin, and Utpalaka—were also there, each of them surrounded by several hundreds of thousands of attendants. There were four kings of the kiṃnaras whose names were Dharma, Sudharma, Mahādharma, and Dharmadhara, and each had several hundreds of thousands of attendants. The four kings of the gandharvas were there. They were Manojña, Manojñasvara, Madhura, and Madhurasvara, each of them also with several hundreds of thousands of attendants. There, too, were four kings of the asuras, called Baḍin, Kharaskandha, Vemacitra, and Rahu, each with several hundreds of thousands of attendants. Mahātejas, Mahākāya, Mahāpūrṇa, and Maharddhiprāpta, the four kings of the garuḍas, were there together with several hundreds of thousands of attendants. Finally, King Ajātaśatru, Vaidehī’s son, was also there with several hundreds of thousands of his attendants. Each of them, after having bowed at the Buddha’s feet, withdrew and sat to one side.

爾時世尊，四眾圍遶，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

At that time the World-Honored One was respectfully surrounded by the fourfold assembly (i.e., monks, nuns, laymen, laywomen), paid homage, honored, and praised. He then taught the bodhisattvas the Mahayana sutra called Immeasurable Meanings (Mahānirdeśa), the instruction for the bodhisattvas and the treasured lore of the buddhas. After having taught this sutra, the Buddha sat cross-legged, entered the samādhi called the “abode of immeasurable meanings” (ananta-nirdeśa-pratiṣṭhāna) and remained unmoving in both body and mind. Māndārava and great māndārava flowers, mañjūṣaka and great mañjūṣaka flowers then fell like rain from the sky, scattering upon the Buddha and all of his attendants; and the whole buddha world quaked in six ways. At that time, that whole assembly of such humans and nonhumans as monks, nuns, laymen, and laywomen, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, kings, and noble emperors, having experienced something unprecedented, were filled with joy, and with their palms pressed together they gazed single-mindedly at the Buddha.

爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。并見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利起七寶塔。

Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. It illuminated all the eighteen thousand worlds in the east, down as far as the lowest hell, Avīci, and up as high as the Akaniṣṭha Heaven. All the sentient beings in those worlds living in the six transmigratory states became visible from this world. The buddhas in those worlds were also seen, and the Dharma they were teaching could be heard. The monks, nuns, laymen, and laywomen and those who had practiced and achieved the path were also to be seen, while the bodhisattva mahāsattvas, of various background causes and conditions, endowed in various degrees with the willingness to understand and having various appearances, were also seen practicing the bodhisattva path. All of the buddhas who had achieved parinirvāṇa were seen, as well as their relic stupas made of the seven precious treasures.

爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入于三昧，是不可思議、現希有事。當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相。我今當問。」

At that moment it occurred to Bodhisattva Maitreya: “The World-Honored One has now manifested the sign of great transcendent power. What could be the reason for this marvel? The Buddha, Wold-Honored One, has now entered samādhi. Whom should I ask about this wonderful marvel? Who would be able to answer my question?” Then he thought further: “This Mañjuśrī, Prince of the Dharma, has closely attended and paid homage to innumerable buddhas of the past. He must certainly have seen such a marvelous sign before. I should ask him now.”

爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」

At the same time it occurred to the monks, nuns, laymen, and laywomen, devas, nāgas, yakṣas, and others: “Now whom should we ask about the illumination and marvelous sign of this buddha?”

爾時彌勒菩薩，欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰：

Then Bodhisattva Maitreya, wanting to clear up his own confusion, and knowing the minds of the fourfold assembly of monks, nuns, laymen, and laywomen and of the nāgas, yakṣas, and other beings in that gathering, asked Mañjuśrī: “What is the reason for this marvelous sign, this great ray of light that illuminates the eighteen thousand worlds in the east and renders visible the adornments of all the buddha worlds?” Thereupon Bodhisattva Maitreya, wanting to elaborate the meaning of this further, spoke to Mañjuśrī in verse:

文殊師利！　　 導師何故，　　 眉間白毫，　 大光普照。　

Mañjuśrī! Why has the Leader From the tuft of white hair Between his eyebrows, Emitted this great ray of light far and wide?

雨曼陀羅、　　 曼殊沙華，　 栴檀香風，　　 悅可眾心？

It rains māndārava and Mañjūṣaka flowers, Fragrant winds of sandalwood Gladden people’s minds.　　

以是因緣，　 地皆嚴淨，　　 而此世界，　　 六種震動。　

In this way, The earth is completely adorned, And this world Quakes in six ways.

時四部眾，　　 咸皆歡喜，　　 身意快然，　 得未曾有。　　

Then the fourfold assembly Is completely enraptured, Delighted in body and mind at the experience of Such an unprecedented event.

眉間光明，　　 照于東方，　 萬八千土，　　 皆如金色，　　 從阿鼻獄，　 上至有頂。　　

A ray of light from between the eyebrows Illuminates the eighteen thousand worlds, Which shimmer like gold, From the depths of the Avīci Hell Up to the summit of existence.

諸世界中，　　 六道眾生，　 生死所趣，　　 善惡業緣，　　 受報好醜，　 於此悉見。　　

And, throughout all these worlds, The births and deaths of the living beings Of the six transmigratory states of existence, And the good and bad deeds, Through which they have received Good and bad consequences, Are all to be seen from here.

又覩諸佛、　　 聖主師子、　 演說經典，　　 微妙第一。　

Also seen are all the buddhas, The Sage Lords (Narendrasiṃhā), Broadly expounding the sutras Most subtle and supreme.

其聲清淨，　 出柔軟音，　　 教諸菩薩，　　 無數億萬，　 梵音深妙，　　 令人樂聞。　　

Uttering soft sounds With their pure voices, They teach innumerable myriads Of koṭis of bodhisattvas. With their voices, deep and enticing Like the sounds of Brahma They make the people eager to hear them.

各於世界，　 講說正法，　　 種種因緣。　　

In each world They teach the True Dharma; By means of various explanations.

以無量喻，　 照明佛法，　　 開悟眾生。　　

By innumerable illustrations. They illuminate the Buddha-Dharma And enlighten sentient beings.

若人遭苦，　 厭老病死，　　 為說涅槃，　　 盡諸苦際。　

To those who are suffering And are cast down by old age, illness, and death They teach nirvana To extinguish their sufferings.

若人有福，　　 曾供養佛，　　 志求勝法，　 為說緣覺。　　

To those who have merit, Have paid homage to the buddhas And seek the excellent Dharma, They teach the ideal of the pratyekabuddha.

若有佛子、　　 修種種行，　 求無上慧，　　 為說淨道。　　

To those ‘Children of the Buddha’ Who have practiced in various ways And are seeking the utmost wisdom, They teach the pure path. (viśuddhimagga)

文殊師利！　 我住於此，　　 見聞若斯，　　 及千億事，　 如是眾多，　　 今當略說。　　

Mañjuśrī! Abiding here, I see and hear Thousands of koṭis of things in this way, Many such things I shall now explain them in brief.

我見彼土，　 恒沙菩薩，　　 種種因緣，　　 而求佛道。

In these worlds I see bodhisattvas, Equal in number to the sands of the Ganges River, Seeking the path of the buddhas According to their various situations.

或有行施，　　 金銀珊瑚、　　 真珠摩尼、　 車璩馬腦、　　 金剛諸珍，　　 奴婢車乘、　 寶飾輦輿，　　 歡喜布施。　

Some undertake the practice of giving, Gold, silver, coral, pearls, conch shells, agates, maṇi jewels Servants, carts, and ornamented litters— They give these things joyfully.

迴向佛道，　 願得是乘，　　 三界第一，　　 諸佛所歎。　

Transferring the merit to the path of the buddhas, Wishing to obtain this vehicle That is foremost of the three worlds, And praised by all the buddhas.

或有菩薩，　　 駟馬寶車、　　 欄楯華蓋、　 軒飾布施。　

Or there are bodhisattvas, With ornamented carts yoked with four horses Furnished with railings, Canopies And decorated eaves, which they give.

復見菩薩，　　 身肉手足，　 及妻子施，　　 求無上道。

Moreover, I see bodhisattvas Giving their bodies, flesh, hands, and feet As well as their spouses and children In search of the highest path,

又見菩薩，　 頭目身體，　　 欣樂施與，　 求佛智慧。　

I also see bodhisattvas Giving their heads, eyes, and bodies, Joyfully sharing with others, In search of the wisdom of the buddhas.

文殊師利！　　 我見諸王，　　 往詣佛所，　 問無上道，　　 便捨樂土、　　 宮殿臣妾，　 剃除鬚髮，　　 而被法服。　

Mañjuśrī! I see kings Making pilgrimages to the buddhas, Asking about the highest path, Abandoning their prosperous lands, Palaces, subjects and harems, Shaving their heads and beards, And wearing the robes of the Dharma.

或見菩薩，　 而作比丘，　　 獨處閑靜，　　 樂誦經典。

I see some bodhisattvas Who are monastics, Dwelling apart in tranquility, Reciting the sutras with contentment.

又見菩薩，　　 勇猛精進，　　 入於深山，　 思惟佛道。　

I also see bodhisattvas Persistent and courageous, Going into remote mountains And contemplating the buddha path

又見離欲，　　 常處空閑，　 深修禪定，　　 得五神通。

I see some abandoning worldly desires, Dwelling always in lonely places, Practicing profound dhyāna meditations And obtaining the five transcendent powers.

又見菩薩，　 安禪合掌，　　 以千萬偈、　　 讚諸法王。

I see bodhisattvas Meditating with palms pressed together, Praising the Kings of the Dharma With thousands of myriads of verses.

復見菩薩，　　 智深志固，　　 能問諸佛，　 聞悉受持。　　

Moreover, I see bodhisattvas With deep, steadfast knowledge, Capable of inquiring of all buddhas, And retaining all they have heard.

又見佛子，　　 定慧具足，　 以無量喻，　　 為眾講法。　

I also see Children of Buddhas, With complete, definitive wisdom, Using immeasurable comparisons (similes, metaphors, etc) To inform others about the Dharma. 　

欣樂說法，　 化諸菩薩，　　 破魔兵眾，　　 而擊法鼓。

By joyously teaching the Dharma, They ‘convert’ bodhisattvas Destroying the hordes of Māra And beating the Dharma drum.

又見菩薩，　　 寂然宴默，　　 天龍恭敬，　 不以為喜。

I also see bodhisattvas Who are tranquil and silent in ease, Worshipped by devas and nāgas, They are never exulted.

又見菩薩，　　 處林放光，　 濟地獄苦，　　 令入佛道。　

I see bodhisattvas Dwelling in forests, radiating light, Alleviating the suffering of beings in the hells And causing them to enter the buddha path.

又見佛子，　 未甞睡眠，　　 經行林中，　　 懃求佛道。

I also see Children of the Buddha (’Buddha Babies’) Who have never fallen asleep, Constantly wandering in forests Eagerly searching for the buddha path.

又見具戒，　　 威儀無缺，　　 淨如寶珠，　 以求佛道。

I see some who are pure like jewels, Endowed with integrity And faultless in behavior, In search of the buddha path

又見佛子，　　 住忍辱力，　 增上慢人，　　 惡罵捶打，　　 皆悉能忍，　 以求佛道。　　

I also see Children of the Buddha Abiding in the power of patient tolerance, Who patiently endure Those of excessive pride And those who abuse them verbally and physically, Searching for the buddha path,

又見菩薩，　　 離諸戲笑，　 及癡眷屬，　　 親近智者，　　 一心除亂，　 攝念山林，　　 億千萬歲，　　 以求佛道。　

I also see bodhisattvas Who have renounced idlers And foolish companions, And approached the wise, Having single-mindedly rid themselves of inner confusion Gathering their minds in mountain forests For thousands of myriads of koṭis of years, In search of the buddha path.

或見菩薩，　　 餚饍飲食、　　 百種湯藥，　 施佛及僧。　　

I also see bodhisattvas, With food and drink, And a hundred of kinds of medicine Giving to the Buddha and the sangha.

名衣上服，　　 價直千萬，　 或無價衣，　　 施佛及僧。　

Name brand clothes and finest garments Worth thousands of myriads, And priceless robes Given to the Buddha and the sangha.

千萬億種，　 栴檀寶舍、　　 眾妙臥具，　　 施佛及僧。　

Thousands of myriads of koṭis Of treasured monasteries made of sandalwood, And various kinds of excellent bedding, Given to the Buddha and the sangha.

清淨園林，　　 華菓茂盛，　　 流泉浴池，　 施佛及僧。

Pristine garden groves Full of flowers and fruits, Fountains and bathing pools, Given the Buddha and the sangha

如是等施，　　 種種微妙，　 歡喜無厭，　　 求無上道。　

Thus they give, Various kinds of subtle, wonderful things Joyfully, never sated, In search of the unexcelled path

或有菩薩，　 說寂滅法，　　 種種教詔，　　 無數眾生。　

And there are bodhisattvas Teaching the Dharma of tranquility In various ways To innumerable sentient beings.

或見菩薩，　　 觀諸法性，　　 無有二相，　 猶如虛空。　

And I see bodhisattvas Observing that the nature of all Dharmas Is without the characteristic of duality, Just like empty space. 　

又見佛子，　　 心無所著，　 以此妙慧、　　 求無上道。　

I also see Children of the Buddha, Whose minds are without grasping, And with this subtle intellect They search for the unexcelled path.

文殊師利！　 又有菩薩，　　 佛滅度後，　　 供養舍利。　

Mañjuśrī! There are also bodhisattvas who, After their parinirvāṇas of the buddhas Pay homage to the śarīras (’relics’)

又見佛子，　　 造諸塔廟，　　 無數恒沙，　 嚴飾國界，　　 寶塔高妙，　　 五千由旬，　 縱廣正等，　　 二千由旬。

I also see Children of the Buddha, Who have built stupas As numerous as the sands of the Ganges River, With which to decorate the buddha worlds, These jeweled stupas are magnificent— Five thousand yojanas in height and Two thousand yojanas in both length and width.

一一塔廟，　 各千幢幡，　　 珠交露幔，　　 寶鈴和鳴。　

Every one of the stupas Each with a thousand banners and flags, With curtains festooned with jewels, resembling hanging dewdrops And jeweled bells ringing harmoniously.

諸天龍神、　　 人及非人，　　 香華伎樂，　 常以供養。　　

And devas, nāgas, Humans, and nonhumans Constantly give offerings of Perfume, flowers, and music to them.

文殊師利！　　 諸佛子等，　 為供舍利，　　 嚴飾塔廟，　　 國界自然，　 殊特妙好，　　 如天樹王，　　 其華開敷。　

Mañjuśrī! The Children of the Buddhas Have decorated the stupas In order to pay homage to the relics. These worlds have been spontaneously Made as extraordinarily beautiful As the king of the heavenly trees When his flowers bloom.

佛放一光，　　 我及眾會，　　 見此國界，　 種種殊妙。　

Because the Buddha has emitted this ray of light, I and those with me in the assembly Can see these worlds Of such marvelous and varied beauty.

諸佛神力、　　 智慧希有，　 放一淨光，　　 照無量國。　

The spiritual powers of the Buddha, And Wisdom, most rare, By emitting a single ray of light Immeasurable lands are illuminated.

我等見此，　 得未曾有。 佛子文殊！　　 願決眾疑。　

Seeing this, we attain That which we have not met with before. Child of the Buddha, Mañjuśrī! We entreat you to rid us of our confusion.

四眾欣仰，　　 瞻仁及我。　 世尊何故，　 放斯光明？　　

The fourfold assembly is joyfully Looking up at you and me. Why did the World-Honored One Emit this ray of light?

佛子時答，　　 決疑令喜。　 何所饒益，　　 演斯光明？　　

Child of the Buddha, now answer, Resolve our confusion and gladden us. What is the benefit Of such a broad emission of light?

佛坐道場，　 所得妙法，　　 為欲說此？　　

Will the Buddha teach us the True Dharma That he obtained while he sat On the terrace of enlightenment (bodhimaṇḍa)?

為當授記？　 示諸佛土，　　 眾寶嚴淨，　　 及見諸佛，　 此非小緣。　　

Will he predict enlightenment to us? It is not for a trifling reason That all the buddha lands, ornamented With various jewels, And all the buddhas have been made visible.

文殊當知，　　 四眾龍神，　 瞻察仁者，　　 為說何等。

Mañjuśrī, you should know That the fourfold assembly, nāgas, and devas, Look forward to hearing What the Venerable shall reveal.

爾時文殊師利語彌勒菩薩摩訶薩及諸大士、善男子等：「如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是，欲令眾生，咸得聞知一切世間難信之法，故現斯瑞。

Thereupon Mañjuśrī spoke to Bodhisattva Mahāsattva Maitreya and the other worthy beings, addressing them as Kulaputra (’Virtuous Family’), “I am very sure that the Buddha, the World-Honored One, will now teach the great Dharma, rain down the great Dharma, blow the conch of the great Dharma, beat the drum of the great Dharma, and reveal the meaning of the great Dharma. Kulaputra! I have seen buddhas in the past who have shown this marvel and have taught the great Dharma immediately after emitting a ray of light. Therefore, you should know that in the very same way the Buddha has now emitted this light and has shown this marvel in order to cause all sentient beings to hear and understand the Dharma which in all the worlds is difficult to understand.”

「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。

“Kulaputra! In the past, more than innumerable, unthinkable, incalculable kalpas ago, there was a buddha called Candrasūryapradīpa (’Moon Sun Radiance’) Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Gods and Humans, Buddha, World-Honored One, teacher of the True Dharma that was good in the beginning, good in the middle, and good in the end. It was profound in meaning, elegant in speech, and endowed with the character of the pure path of discipline and integrity. To those seeking for the śrāvaka vehicle he taught the Dharma with respect to the Four Noble Truths, causing them to overcome birth, old age, illness, and death and to attain nirvana. He taught the Dharma with respect to Dependent-Origination to the pratyekabuddhas; and to the bodhisattvas he taught the Dharma with respect to the six perfections (pāramitās), causing them to attain highest, complete enlightenment and perfect all-knowledge (sarvajñātā).”

「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆為法師，已於千萬佛所、殖諸善本。

“Then there was another buddha named Candrasūryapradīpa, and after him another buddha also named Candrasūryapradīpa. And so in this way twenty thousand buddhas all had the same name Candrasūryapradīpa. They also had the same family name Bharadvāja. Maitreya, you should know, these buddhas, beginning from the first up to the last, all had the same name Candrasūryapradīpa, endowed with the ten epithets. The Dharma that they taught was good in the beginning, the middle, and the end. The last buddha fathered eight princes before he renounced household life. The first was called Mati (’Mind’), the second Sumati (’Good Mind’), the third Anantamati (’Immeasurable Mind’), the fourth Ratimati (’Jewel Mind’), the fifth was called Viśeṣamati (’Increasing Mind’), the sixth Vimatisamudghātin, the seventh Ghoṣamati, and the eighth was called Dharmamati. These eight princes were endowed with dignity and power, and each of them ruled over four great continents. Having heard that their father had renounced household life and obtained highest, complete enlightenment, all of them abandoned their kingdoms and also renounced household life. Each caused the spirit of the Mahayana to arise within him, practiced the pure path of discipline and integrity, and became an expounder of the Dharma. They all planted roots of good merit under many thousands of myriads of buddhas.”

「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即於大眾中結加趺坐，入於無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

At that time, the Buddha Candrasūryapradīpa taught the Mahayana sutra called Immeasurable Meanings, the instruction for the bodhisattvas and treasured lore of the buddhas. Having taught this sutra, he sat down cross-legged, undisturbed in body and mind among the great assembly and entered the samādhi called the ‘abode of immeasurable meanings.’ Then māndārava and great māndārava flowers, mañjūṣaka and great mañjūṣaka flowers fell like rain from the sky, scattering over the Buddha and all of his attendants. And the whole buddha world quaked in six ways. At that time all in that assembly of humans and nonhumans—monks, nuns, laymen, laywomen, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, kings, and noble emperors—having experienced such an unprecedented marvel, were filled with joy and pressing their palms together they gazed attentively at the Buddha.”

「爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所為因緣。時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時眾中，無有一人若身若心而生懈惓。

“Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows which completely illuminated all the eighteen thousand worlds in the east, in the same way that all of these buddha worlds are visible now. Maitreya, you should know. At that time there were twenty koṭis of bodhisattvas in the assembly who wanted to hear the Dharma. All of these bodhisattvas, having seen all the buddha worlds completely illuminated by this ray of light, were struck with wonder and wanted to know why it was emitted. A bodhisattva named Varaprabha was there with his eight hundred disciples. At that time the Buddha Candrasūryapradīpa, having emerged from samādhi, remained sitting for sixty intermediate kalpas and revealed to Bodhisattva Varaprabha the Mahayana sutra called the White Lotus of the Marvelous Law (Saddharmapuṇḍarīka, hereafter Lotus Sutra), which was the instruction for bodhisattvas and the treasured lore of the buddhas. The assembly also sat there undisturbed in body and mind listening to the Buddha’s exposition for sixty intermediate kalpas as if only a single mealtime had passed; during that time not a single person among them experienced fatigue of body or mind.”

「日月燈明佛於六十小劫說是經已，即於梵、魔、沙門、婆羅門、及天、人、阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』時有菩薩，名曰德藏，日月燈明佛即授其記。告諸比丘：『是德藏菩薩，次當作佛，號曰淨身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫為人演說。日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子、供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。八百弟子中，有一人號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬，尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：『今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。』」

“Having taught this sutra for sixty intermediate kalpas, the Buddha Candrasūryapradīpa made this proclamation to the assembly of Brahmas, māras, śrāmaṇas, brahmans, devas, humans, and asuras, saying: ‘On this day during the middle watch of the night, the Tathāgata will enter nirvana without residue.’ Then the Buddha Candrasūryapradīpa gave this prediction to a bodhisattva called Śrīgarbha. Addressing the monks, he said: ‘This Bodhisattva Śrīgarbha will become the next buddha after me. He will be called Vimalāṅganetra, a Tathāgata, Arhat, Completely Enlightened.’ The Buddha, after having made this prediction, entered nirvana without residue during the middle of the night. After the Buddha passed into extinction, Bodhisattva Varaprabha, having preserved the Lotus Sutra, taught it to humans for the full period of eighty intermediate kalpas. This Bodhisattva Varaprabha was made the teacher for the Buddha Candrasūryapradīpa’s eight princes. Varaprabha led and inspired them and caused them to be firm in anuttarā-saṃyak-saṃbodhi. After paying homage to innumerable hundreds of thousands of myriads of koṭis of buddhas, all these princes attained the path of the buddhas. The last of these to become enlightened was named Dīpaṃkara. Among the eight hundred disciples of Bodhisattva Varaprabha there was a man named Yaśaskāma who was attached to profit. Even though he had repeatedly recited the sutras he never became versed in them and forgot the greater part. That is why he was called Yaśaskāma, ‘Fame Seeker.’ But because he had also planted various roots of good merit, he was able to meet innumerable hundreds of thousands of myriads of koṭis of buddhas whom he rendered homage to, honored, revered, and praised. Maitreya, you should know. That Bodhisattva Varaprabha at that time was none other than myself, and Bodhisattva Yaśaskāma was none other than you. The marvel we see here is exactly the same as the previous one. Therefore I am certain that today the Tathāgata will teach the Mahayana sutra called the Lotus Sutra, the instruction for bodhisattvas and treasured lore of the buddhas.”

爾時文殊師利於大眾中，欲重宣此義，而說偈言：

Thereupon Mañjuśrī, wanting to explain the meaning of this further, spoke to the great assembly in verse:

我念過去世，　　 無量無數劫，　 有佛人中尊，　　 號日月燈明。　

I remember that in the past, Innumerable incalculable kalpas ago, There was a buddha, the Best of Humans, Called Candrasūryapradīpa.

世尊演說法，　　 度無量眾生，　 無數億菩薩，　　 令入佛智慧。

A World-Honored One who taught the Dharma, Leading and inspiring innumerable sentient beings, And incalculable numbers of bodhisattvas, To attain the wisdom of the buddhas.

佛未出家時，　　 所生八王子，　 見大聖出家，　　 亦隨修梵行。　

The Buddha, not yet having left home, Fathered eight princes; Having seen the Great Sage renounce household life, They too followed and cultivated Brahma practice.

時佛說大乘，　　 經名無量義，　 於諸大眾中，　　 而為廣分別。　

Then the Buddha explained the Mahayana Sutra called Immeasurable Meanings, Among the great assembly, Extensively expounding.

佛說此經已，　　 即於法座上，　 加趺坐三昧，　　 名無量義處。

The Buddha, having explained this sutra, Sat down upon the Dharma seat, Crossed legs and entered the samādhi Called the ‘abode of immeasurable meanings.’

天雨曼陀華，　　 天鼓自然鳴，　 諸天龍鬼神，　　 供養人中尊。　

It rained heavenly māndārava flowers, Heavenly drums resounded spontaneously, And all the devas, nāgas, and yakṣas Paid homage to the Best of Humans

一切諸佛土，　　 即時大震動，　 佛放眉間光，　　 現諸希有事。　

All of the buddha worlds Suddenly quaked greatly. And the Buddha emitted a ray of light from the tuft between his eyebrows And manifest rare marvels.

此光照東方，　　 萬八千佛土，　 示一切眾生，　　 生死業報處。　

This ray of light illuminated to the east Eighteen thousand buddha worlds Revealing all sentient beings’ Conditions of birth and death resulting from their karma.

有見諸佛土，　　 以眾寶莊嚴，　 琉璃頗梨色，　　 斯由佛光照。　

Through this light of the Buddha All the buddha worlds appeared As if they were decorated with various jewels Such as lapis lazuli or crystal

及見諸天人、　　 龍神夜叉眾、　 乾闥緊那羅，　　 各供養其佛。　

Also seen were all the devas, humans Nāgas, yakṣas, gandharvas, and kiṃnaras Each paying homage to the buddhas.

又見諸如來，　　 自然成佛道，　 身色如金山，　　 端嚴甚微妙。　

Also seen were all the Tathāgatas Who had spontaneously attained the path of the buddhas, With bodies like golden mountains Majestic and most beautiful.

如淨琉璃中，　　 內現真金像，　 世尊在大眾，　　 敷演深法義。

Like within pure lapis lazuli Inside appear images of real gold World-Honored Ones among great audiences, Broadly expounding the meaning of the Dharma

一一諸佛土，　　 聲聞眾無數，　 因佛光所照，　　 悉見彼大眾。

In each of the buddha worlds, Innumerable śrāvakas, Because of the light of the Buddha, Saw all the great assemblies.

或有諸比丘，　　 在於山林中，　 精進持淨戒，　　 猶如護明珠。　

There were also monks Living in mountain forests, Who, through persistence, possessed purity of conduct, Which they protected like a precious jewel.

又見諸菩薩，　　 行施忍辱等，　 其數如恒沙，　　 斯由佛光照。

Also seen were bodhisattvas, Practicing dāna, kṣānti, and so on (i.e., the six perfections), As numerous as the sands of the Ganges River, Who also became visible through the light of the Buddha.

又見諸菩薩，　　 深入諸禪定，　 身心寂不動，　　 以求無上道。　

Also seen were bodhisattvas Having entered deep dhyāna, Were tranquil and undisturbed in body and mind, Seeking the unexcelled path

又見諸菩薩，　　 知法寂滅相，　 各於其國土，　　 說法求佛道。　

Also seen were bodhisattvas, Who, knowing the tranquil characteristic of the Dharma, In each of the buddha worlds. Explaining the Dharma as they seek the path of the buddha.

爾時四部眾，　　 見日月燈佛，　 現大神通力，　　 其心皆歡喜，　 各各自相問：　　 『是事何因緣？』

At that time the fourfold assembly, Having seen the Buddha Candrasūryapradīpa Manifest these great transcendent powers, Became delighted, and asked each other ’What is the reason for this?’　

天人所奉尊，　　 適從三昧起，　 讚妙光菩薩：　　 『汝為世間眼，　 一切所歸信，　　 能奉持法藏，　 如我所說法，　　 唯汝能證知。』　

The Noble One, revered by gods and humans, Then emerged from samādhi and Praised Bodhisattva Varaprabha, saying: ’You are the Eye of the World, Believed in by all and Possess the treasury of the Dharma. You are the only one who can understand The Dharma that I have taught.’

世尊既讚歎，　　 令妙光歡喜，　 說是法華經，　　 滿六十小劫，　 不起於此座。　

The World-Honored One praised Varaprabha, delighting him, And taught this Lotus Sutra For the full period of sixty intermediate kalpas Without rising from his seat.

所說上妙法，　 是妙光法師，　　 悉皆能受持。　

This expounder of the supremely subtle Dharma, Varaprabha Dharma Teacher, Firmly and completely preserved (the teachings).

佛說是法華，　　 令眾歡喜已，　 尋即於是日，　　 告於天人眾：

The Buddha, having explained this Dharma Flower That gladdened the assembly, The guide then said on that day, Telling the assembly of devas and humans:

『諸法實相義，　　 已為汝等說，　 我今於中夜，　　 當入於涅槃。　

‘The meaning of the true characteristic of all dharmas You have already been taught, I will now, in the middle of the night, Enter nirvana.

汝一心精進，　　 當離於放逸，　 諸佛甚難值，　　 億劫時一遇。』　

With single-minded determination You should rid yourselves of negligence, The buddhas are extremely hard to meet Encountered only once in koṭis of kalpas!’

世尊諸子等，　　 聞佛入涅槃，　 各各懷悲惱，　　 佛滅一何速。

All the sons of the World-Honored One, Hearing that the Buddha was to enter nirvana, Became sad, thinking: How can the Buddha enter nirvana so soon?

聖主法之王，　　 安慰無量眾：

The Noble Lord, the King of the Dharma, Consoled the innumerable beings saying:

『我若滅度時，　　 汝等勿憂怖，　 是德藏菩薩，　　 於無漏實相，　 心已得通達。　

‘When I have have entered nirvana Do not be alarmed, This Bodhisattva Śrīgarbha Has already fully realized The true characteristic without outflow

其次當作佛，　 號曰為淨身，　　 亦度無量眾。』　

And after me he will become a buddha Named Vimalāṅganetra And will also liberate immeasurable beings.’

佛此夜滅度，　　 如薪盡火滅，　 分布諸舍利，　　 而起無量塔。　

That night the Buddha entered nirvana, Like a fire that goes out when the wood is exhausted. His relics were distributed And innumerable stupas were built.

比丘比丘尼，　　 其數如恒沙，　 倍復加精進，　　 以求無上道。　

Bhikṣus and bhikṣuṇīs, As numerous as the sands of the Ganges River, Who increased their efforts In search of the unexcelled path.

是妙光法師，　　 奉持佛法藏，　 八十小劫中，　　 廣宣法華經。

This Dharma teacher, Varaprabha, Possessed of the Dharma Treasury of the Buddha, For eighty intermediate kalpas. Extensively proclaimed the Dharma Flower Sutra

是諸八王子，　　 妙光所開化，　 堅固無上道，　　 當見無數佛。　

The eight princes Led and inspired by Varaprabha, Became firmly established in the unexcelled path, And met innumerable buddhas.

供養諸佛已，　　 隨順行大道，　 相繼得成佛，　　 轉次而授記。　

After having paid homage to the buddhas And following them in their practice of the great path, They all in turn received their predictions, Becoming buddhas in succession.

最後天中天，　　 號曰燃燈佛，　 諸仙之導師，　　 度脫無量眾。　

The final Buddha, the Highest of Devas, Was called Dīpaṃkara, And, as the leader of all the sages, Had liberated immeasurable beings.

是妙光法師，　　 時有一弟子，　 心常懷懈怠，　　 貪著於名利，　

This Dharma teacher, Varaprabha, Once had a disciple, Who was lazy, With a mind attached to fame and fortune.

求名利無厭，　　 多遊族姓家，　 棄捨所習誦，　　 廢忘不通利。　

Ceaselessly seeking these things, He amused himself from house to house, And abandoned recitation of the sutras, Forgetting them, never becoming versed in them.

以是因緣故，　　 號之為求名。 亦行眾善業，　　 得見無數佛，　

For this very reason He was named Yaśaskāma (’Fame Seeker’). But since he had also performed many good deeds, He was able to meet innumerable buddhas.

供養於諸佛，　　 隨順行大道，　 具六波羅蜜，　　 今見釋師子。

He paid homage to all these buddhas And having practiced the great path after them, Acquired all the six pāramitās and Now sees the Lion of the Śākyas

其後當作佛，　　 號名曰彌勒，　 廣度諸眾生，　　 其數無有量。　

He shall subsequently become a buddha Called Maitreya, Extensively liberating sentient beings, Their number, immeasurable.

彼佛滅度後，　　 懈怠者汝是；　 妙光法師者，　　 今則我身是。　

After the parinirvāṇa of that Buddha (Candrasūryapradīpa), The lazy one was none other than you; And the Dharma Teacher, Varaprabha, Was no one but myself.

我見燈明佛，　　 本光瑞如此，　 以是知今佛，　　 欲說法華經。　

When I saw the Buddha Dīpaṃkara He also revealed this marvel of light. That is why I know that this buddha Will now teach the Dharma Flower Sutra

今相如本瑞，　　 是諸佛方便，　 今佛放光明，　　 助發實相義。　

This sign is just like the previous marvel. It is the skillful means of all the buddhas. The Buddha has now emitted this ray of light In order to reveal the meaning of the True Characteristic

諸人今當知，　　 合掌一心待，　 佛當雨法雨，　　 充足求道者。　

Now everyone should know, Wait attentively with palms pressed together, The Buddha will rain the Dharma Rain And satisfy those seeking the path.

諸求三乘人，　　 若有疑悔者，　 佛當為除斷，　　 令盡無有餘。」

If there is anyone seeking the three vehicles Who still has any doubts, The Buddha will completely remove them, Extinguishing them with no remainder.’